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»>  X-^a^-^M 


THE 


LAW  OF  MAINE 


c 
c 


THE   LAW  OF    GOD. 


A    REVIEW 


LOVEJOY'S    LECTURE 


ON 


PROHIBITORY    LAWS    IN    REGARD    TO    THE 
USE    OF   INTOXICATING  DRINKS. 


BY  A  MASSACHUSETTS  CLERGYMAN. 


PUBLISHED  BY  THE  BOSTON  YOUNG  MEN'S  TOTAL  ABSTINENCE  SOCIETY. 


BOSTON: 

PRESS  OF  J.  B.  CHISHOLM,  5  WATER  STREET. 

fornia  i^^^- 

nal 

iy  ■  . 


Hamilton   Hall,  Mat  17,  1852. 
At  a  meeting  of  the  Boston  Young  Men's  Total  Abstinence  Society  held  this 
evening,  it  was 

"  Voted,  tliat  the  President  be  authorized  to  superintend  the  publication  of 
the  '  Essay  on  the  Maine  Law,'  and  the  '  Review  of  Lovejoy's  Lecture,'  pre- 
pared for  the  Society,  and  to  take  the  proper  measures  for  tlie  distribution  of 
the  same." 

F.  W.  G.  REDDING,  Sec'nj. 


THE  LAW  OF  MAINE  AND  THE  LAW  OF  GOD- 


The  all-absorbing  theme  of  the  age  is  the  "  Law  of 
Maine."  This  sister  State  has  more  laws  than  one,  but 
so  engrossing  is  the  one  in  question,  that  our  meaning, 
when  we  speak  of  the  Maine  Law,  is  not  mistaken  on  this 
or  the  other  side  of  the  Atlantic.  All  recognize,  at  once, 
the  Anti-Liquor  Law— that  telling  "  club"  of  Hercules, 
levelling  its  ponderous  blow  at  Alcohol,  the  modern  "  lion 
of  Nempea."  It  is  the  theme  of  discussion  in  all  cir- 
cles from  senate-chamber  to  noisy  bar-room.  It  touches 
the  interests  of  politics,  education,  and  religion.  The 
trades  "  clap  their  hands."  The  arts  rejoice.  Commerce 
flaps  her  pinions.  The  professions  cheer.  Suffering 
humanity  wipes  her  tears.  Charity  shouts,  "Amen!" 
Printers  catch  the  spirit.  Newsmen  spread  the  tiduigs. 
Lyceums  debate  upon  it.  Messengers  rim  to  bear  it. 
Steamers  lend  their  power  to  carry  it.  Telegraphs  make 
it  fly.  Mails  weary  in  telling  of  it.  In  short,  it  has 
aroused  the  whole  land,  in  all  the  departments  of  rank 
and  toU,  to  engage  in  hot  discussion  and  decide  upon 
the  rise  or  fall  of  Rum. 

Tills  marked  enthusiasm  arises  from  a  ncAV  of  the 
social  and  civil  blessings  Avhich  this  Law  in  its  faithful 
application  promises  to  bestow.  Nor  is  the  growing  in- 
terest deeper  and  more  wide-spread  than  these  blessings 
■\varrant.  They  are  enough  to  cause  the  land  to  ring  with 
exclamations  of  joy  and  gladness.     They  are  enough  to 


4  THE  LAAV  OF  MAINE 

fill  the  heart  of  every  patriot,  ])hilanthropist,  and  Chris- 
tian with  devoiit  gratitndc  to  God.  They  arc  enongh 
to  kindle  eloquence  on  the  lip  of  the  orator,  and  inspire 
the  poet  with  the  spirit  of  poesy.  They  are  enough 
to  enlist  the  Press  and  the  Pulpit  in  the  war  of  extermi- 
nation. They  are  enough  to  cheer  the  orphan's  homeless 
lot,  and  cause  the  widow's  heart  to  sing  for  joy.  They 
furnish  a  theme  grand  enough  for  the  tongue  of  a  prophet, 
or  the  harp  of  an  angel. 

But  there  is  another  point  of  interest  in  the  Maine  Law. 
It  is  adapted  to  the  times,  and  suited  to  meet  the  wants 
of  suffering  hiunan  nature  and  abused  social  ties,  but  it 
has  a  point  of  higher  consideration  to  be  contemplated. 
It  is  in  harmony  with  the  Law  of  God.  The  Bible 
sanctions  it.  Its  leading  principles  were  taught  by  Jesus 
Christ.  The  Di^ine  Go^■ernmcnt  stretches  o^'cr  it,  as  a 
shield,  its  glorious  canopy.  And  this,  above  all  things 
else,  ought  to  magnify  the  Law  and  make  it  honorable. 
This  affords  the  most  cheermg  promise  of  success.  If  God 
he  for  it,  who  can  be  against  it?  It  may  battle  long  with 
a  corrupt  public  sentiment  and  struggle  hard  for  A'ictory, 
but  if  it  harmonize  with  the  Law  of  God  the  signal  tri- 
umph ■will  be  celebrated.  What  though  "  the  heathen 
rage,  and  the  people  imagine  a  vam  thing  1  The  kings 
of  the  earth  set  themschcs,  and  tlic  rulers  tak(>  counsel 
togetlier,  against  the  Lord,  and  against  his  Anointed,  say- 
ing. Let  us  break  their  bands  asunder,  and  cast  their  cords 
from  us.  He  that  sitteth  in  the  heavens  shall  laugh,  the 
Lord  shall  have  them  in  derision." 

It  is  soul-inspiring  in  any  enterprise  to  feel  that  God  is 
on  our  side.  It  is  withering  to  fortitude  and  energy  to 
feel  that  He  is  against  us.  It  nerves  us  for  moral  conflict 
to  see  the  evidence  that  we  stand  upon  His  Immutable 
Law.  A^"e  have  confidence  in  the  potency  of  cIaII  govern- 
ment, and  that  confidence  is  greatly  increased  when  its 
mandates  are  transcripts  of  the  will  of  Jehovah.     Then 


AND  THE  LAW  OF  GOD.  P 

we  wax  strong  for  effort,  for  self-denial,  for  accomplish- 
ment. "  Union  is  strength,"  and  if  that  union  is  with 
the  living  God,  how  great  that  strength  ! 

The  C'hristian,  especially,  should  rejoice  in  the  harmony 
of  this  Law  with  that  of  God.  Public  opinion  is  not  his 
rule  of  action.  He  ought  to  obey  it  only  so  far  as  it  is 
consistent  with  his  professed  guide  and  counsellor — the 
Bible.  To  this  divine  rule  he  must  bring  evei^y  question  of 
right  and  wrong  for  final  settlement.  Ci^il  laws,  as  well 
as  his  own  actions,  are  tested  here.  If  a  law  is  plainly 
sustained  by  this  sacred  oracle  of  truth,  this  is  sanction 
enough.  Statesmen,  legislators,  and  political  demagogues 
may  oppose  it ;  but  he  is  not  to  make  them  his  standard 
of  right.  The  "  Law  of  the  Lord  "  is  his  acknowledged 
directory,  and  to  that  he  must  go.  The  legal  enactment 
which  it  sanctions  may  oppose  the  cherished  interests  of  a 
multitude,  and  tend  to  arouse  their  intensest  enmity.  But 
haAong  the  sanction  of  the  Scriptures,  he  is  sooner  to  sus- 
tain it  with  hand  and  heart,  leaving  the  issues  loith  God, 
than  he  wiU  advocate  one  which  clearly  conflicts  with  the 
teachings  of  Revelation.  In  a  word,  the  consideration 
which  is  to  weigh  upon  his  mind  above  all  others,  in 
reference  to  every  subject,  is,  whether  it  be  consistent 
with  that  Law  whose  "  seat  is  the  bosom  of  God,"  and 
whose  "  voice  is  the  harmony  of  the  world." 

The  coincidence  of  the  Maine  Law  Avith  the  Law  of 
God  is  a  matter  of  deeper  interest  because  it  presents  such 
a  striking  contrast  with  the  previous  legislation  of  the 
land  upon  this  subject.  Legislators  have  not  made  so 
wide  departures  from  the  Bible  in  the  suppression  of  any- 
evil,  as  they  have  in  supprcssuig  intemperance.  LTjion 
this  important  question  Ave  have  had  law  after  laAV  on 
wliich  God  could  not  look  with  one  benignant  smile. 
We  have  had  statutes  by  whose  legal  sanction  the  vUest 
men  could  dole  out  intoxicating  drinks  which  legislators 
themselves  acknowledge  to  be  the  cause  of,  at  least,  two- 

i* 


6  THE  LAW  OF  MAINE 

thirds  of  all  the  pauperism  and  wo  in  the  land.  Thus, 
while  statistics  have  proved,  and  men  have  believed,  that 
alcohol  is  committing  greater  depredations  upon  our  social 
system  than  any  other  evil  knoAvn,  our  laws  have  licensed, 
for  a  paltry  sum,  the  traffic  in  this  same  instrument  of 
A\^de-spread  disaster.  We  ha-\-e  had  laws  to  prevent  A-icc 
and  crime,  and  these  other  laws  to  produce  them.  Legis- 
latiu'es  have  multiplied  acts  to  pimish  crime,  and  then 
sanctioned  the  "  trade  in  rum"  to  furnish  criminals. 

By  law  the  di-unkard  has  been  compelled  to  purchase 
at  one  time  enough  intoxicating  drmks,  if  any,  to  plunge 
him  into  beastly  inebriety  for  two  months.  By  law  the 
petty  rumseller  of  the  country  village,  doling  out  some  ten 
or  twenty  glasses  in  a  day,  has  been  made  to  suffer  in 
purse  and  in  character,  while  the  rich  distiller,  selling  a 
thousand  hogsheads  in  a  week,  has  not  been  an  offender  in 
the  sight  of  civil  enactments.  The  former  has  been  fined 
or  incarcerated  for  the  sale  of  a  barrel,  while  the  latter  has 
been  left  to  grow  rich  by  the  sale  of  his  tuns,  and  spread 
himself  "  like  a  green  bay-tree"  in  its  glory.  The  lesser 
smncr  has  been  punished,  while  the  greater  one  has  es- 
caped. The  man  of  lesser  guilt  in  the  sight  of  God  has 
been  treated  in  civU  courts  as  if  he  were  the  guiltier. 

By  law,  appetite  has  been  made  to  suffer  severely,  while 
avarice,  a  far  more  ignoble  and  baser  development  of  heart, 
has  lived  unharmed.  The  poor,  wretched  victim  of  his 
cups  has  been  dragged  from  his  needy  family  to  the 
House  of  CoiTection,  while  the  unfeeling  vender  has  lux- 
uriated in  the  gains  which  he  really  snatched  from  the 
weeping  wife  and  suffering  babes.  One  thunkard  after 
another  has  been  legally  disposed  of,  while  the  drunkard- 
maker  has  quickly  filled  the  vacancies  according  to  law. 

In  such  legislation  there  is  no  approximation  to  the 
Law  of  God.  Xot  one  of  these  laws  is  consistent  with  a 
smgle  principle  of  revealed  truth.  Their  policy  is  tempo- 
rizmg,  unjust,  and  paradoxical ;  and  of  coux'se  obnoxious 


AND  THE  LAW  OF  GOD.  7 

to  eveiy  principle  of  the  Gospel.  They  have  proved  inef- 
fectual by  failing  to  remove  the  cause  of  this  social  and 
moral  corruption.  They  have  sought  to  dam  up,  or  dry 
up,  the  stream,  whUe  the  fountain  continued  to  feed  it 
■with  incessant  flow.  They  have  pro\ided  for  the  dead 
and  dying,  while  a  pei-j)etual  fire  has  been  kept  up  from 
the  enemies'  camp.  Tliey  have  sought  to  destroy  the 
deadly  upas-tree  by  cutting  off  its  branches,  instead  of 
la}ing  the  axe  to  the  root.  In  this,  I  repeat,  there  is 
none  of  the  wisdom  or  justice  of  cUvine  truth.  On  the 
other  hand,  the  Law  of  ]\Iaine  aims  to  remove  the  cmise 
of  this  fearfid  ruin.  Its  thrust  is  at  the  heart  of  the 
gigantic  oil.  To  eradicate  the  dreadfid  effects  of  alcohol, 
it  destroys  the  alcohol  itself  In  the  eloquent  language 
of  the  late  Professor  Stuart,  it  steers  "  for  the  capitol  it- 
self, with  all  its  magazines  and  materials  of  war" :  *  *  * 
"  It  does  not  propose  to  destroy  those  who  are  misled  and 
di'aAvn  to  ruin,  but  to  cripple  and  annihilate  the  power 
that  misleads  them."  This  is  noble,  benevolent  and 
godlike. 

Though  such  legislation  as  this  forms  a  new  epoch  in 
the  history  of  the  Temperance  Reformation  in  oiu-  land,  it 
deserves  to  be  noticed,  that  there  are  a  few  examples  of 
a  similar  jiolicy  upon  this  subject,  belonging  to  other 
ages  and  nations.  Lycurgus,  the  distinguished  Sjiartau 
legislator,  in  order  to  arrest  the  a^-ful  ravages  of  intem- 
perance occasioned  by  an  abuse  of  the  fruits  of  the  nne, 
ordered  all  the  "vines  in  the  kingdom  to  be  dcstrovcd. 
Also  Tcrbaldus,  a  Bidgarian  prince,  believing  that  drunk- 
enness coidd  be  prevented  only  in  one  way,  issued  a  com- 
mand to  extu^pate  the  vine.  Mahomet  the  Foiu-th,  by  a 
similar  edict,  ■'  commanded  aU  those  who  had  any  wine 
to  send  it  out  of  the  town."  Fifty-five  years  ago,  the 
Sultan  Abdelrahman  interdicted  the  use  of  intoxicating 
liquor,  "  and  those  who  made  it  had  their  heads  shaved,  and 
were  publicly  exposed  to  every  possible  degradation.''     Thir- 


8  THE  LAW  OF  MAINE 

ty-thrcp  years  ago  the  reigning  monarcli  of  Persia  ordm-od 
"  liis  officers  to  destroy  all  the  wiue  they  could  discover  in 
any  part  of  the  kingdom."  The  father  of  the  present 
Sultan  of  Tui"key  was  destroyed  by  his  intemperate  habits ; 
his  son,  learning  wisdom  from  the  event,  "  on  his  accession 
to  the  throne,  issued  a  proclamation  against  the  use  of 
wine,  and  caused  one  million  of  piastres'  worth  of  wine  to 
be  thrown  into  the  Bosphorus."  *  Whatever  may  be 
thought  of  this  policy,  one  fact  will  appear  to  the  candid 
reader  of  history ;  and  that  is,  the  countries,  in  which  these 
prohibitory  laws  were  enforced,  were  never  so  free  from 
the  strife  and  woes  of  intemperance  as  when  these  statutes 
were  faithfully  executed.  Whether  belonging  to  Pagan 
or  Mahometan  legislation,  they  accord  with  the  policy  of 
our  common  Christianity  far  better  than  most  of  the 
"  Liquor  Laws"  of  New  England. 

We  come,  then,  to  designate  some  of  the  points  of 
agreement  between  the  Law  of  Maine  and  the  Law  of 
God. 

This  Law  puts  eesponsibility  where  God  puts  it. 
Man  is  responsible  not  only  for  what  he  is,  but  for  what 
he  miffht  he  ;  not  only  for  what  he  is  doing,  but  for 
%vhat  he  might  do  ;  not  only  for  what  he  does  k/wu;  but 
for  what  he  might  know.  This  is  clearly  taught  by  St. 
Paul  in  his  Epistle  to  the  Romans.  lie  declares  tliat  the 
heathen  are  guilty  for  their  gross  idolatry  because  they 
might  have  learned  better  from  the  light  of  naturc.f  The 
Scriptures  put  man  under  obligation  for  all  his  powers, 
physical,  intellectual,  and  moral ;  for  all  his  possessions, 
wealth,  influence,  knowledge  ;  for  all  his  intentions,  voli- 
tions, and  emotions.  In  short,  his  whole  nature  is  under 
perpetual  obligation.  Upon  this  important  truth  is  based 
the  warnings,  threatenings,  expostulations,  promises,  and 
solemn  injunctions    of  the  Bible.     They  recognize  that 

*  These  facts  are  given  upon  the  authority  of  Grindrod. 
f  Romans  i.  20. 


AND  THE  LAW  OF  GOD.  W 

man  is  responsible  to  God  in  every  part  of  his  nature, 
from  the  use  he  makes  of  the  brightest  talent  to  the  em- 
ployment of  the  weakest  muscle. 

From  this  great  responsibility  public  opinion  has,  in  a 
measure,  exempted  the  rumscller ;  I  mean  public  opinion 
as  embodied  in  human  laws.  lie  has  not  been  considered 
responsible  for  the  use  he  makes  of  all  his  powers  and 
possessions,  nor  for  the  character  of  his  intentions.  In 
his  odious  traffic  he  has  enjoyed  peculiar  immunities.  If 
he  had  traded  in  drugs,  he  would  have  been  responsible  for 
the  consequences  of  cUsposing  of  poison  even  through  mis- 
take. If  he  had  kept  a  stall,  he  would  have  been  arraigned 
for  the  sale  of  one  pound  of  tainted  meat.  If  he  had  own- 
ed an  unruly  ox  which  destroyed  his  neighbors'  crops,  his 
own  purse  Avould  have  been  taxed  for  damages.  If  he  had 
sold  a  bushel  of  gram,  knomng  it  contained  a  poisonous 
seed,  and  the  effects  were  the  death  of  a  single  horse",  the 
officers  of  justice  would  have  speedily  closed  his  doors.  But 
in  this  traffic,  which  fills  the  land  with  crime,  lamentation 
and  wo,  he  has  not  been  thus  responsible  for  his  acts.  He 
could  coin  money  ou.t  of  the  bleeding  hearts  of  wives  and 
chilchen  to  fiU  his  coffi?rs,  and  be  amenable  to  no  earthly 
tribunal. 

But  the  Law  of  ]Maine,  like  the  Law  of  God,  makes  the 
rmnseller  responsible  here  as  elsewhere.  It  says  to  him, 
"  You  are  not  at  liberty  to  employ  yoiu*  hands  or  posses- 
sions just  as  you  please.  There  is  a  law  of  rectitude  which 
you  are  to  observe  in  the  sale  of  strong  (binks  as  really  as 
in  the  sale  of  arsenic.  You  aj-e  responsible  for  the  conse- 
quences of  your  acts  upon  society  and  the  world.  You  can- 
not plead  ignorance  of  the  effect  of  your  sinful  busmess,  for 
you  are  responsible  for  what  you  mifiht  know.  You  cannot 
plead  the  support  of  a  dependent  family  in  extenuation  of 
your  guQt,  more  plausibly  than  the  counterfeiter,  gambler 
or  seller  of  tamtcd  meats.  You  cannot  be  excused  upon 
the  ground  that  you  indulge  no  wrong  intention — do  not 
mean  to  injure  your  feUow-men ;  for  you  know,  as  well  as- 


10  THE  LAW  OP  MAi:!fE 

lookers-on,  that  yoiur  true  intention  is  "to  get  gain"  by 
the  traffic,  regardless  of  the  consequences  however  dark 
and  teri'ible.  You  do  intend  to  make  a  livelihood  out  of 
the  vices  of  mankind.  You  are  determined  to  support 
yourself  and  famih'  in  the  face  of  facts,  wliether  your 
wretched  customers  go  down  to  the  drimkard's  graA'e  or  not. 
Unfeeling,  ignoble  man  !  Tliou  art  more  reckless  of  truth 
and  duty  than  half  the  cidprits  at  Sing  Sing  or  Botany 
Bay !  For  gain  thou  ^^'ilt  close  thine  eyes  to  sights  of  an- 
guish and  degradation,  and  be  content  to  inflict  deep 
wounds  upon  the  body  politic.  For  this  \ilQ  intention 
thou  art  responsible. 

"You  cannot  urge  in  self-tlefence,  that  j'oti  only  sell  what 
the  buyer  wishes — H  is  a  voluntary  act  on  his  part ;  foryou 
are  not  at  liberty  to  furnish  all  men  -with  Avhat  they  desire. 
The  suicide  may  ask  for  ai^senic,  laudaniim,  or  a  pistol,  and 
is  theix-  no  responsibility  upon  you?  May  )'ou  sell  with 
impunity  whatever  men  will  pin-chase  1  Nay,  you  are  f(;ar- 
fully  responsible  e^en  for  gratifying  men.  You  can  ofifer 
no  excuse  to  palliate  yoiu-  offfcnce.  Yoxi  are  responsible, 
at  least  in  a  measure,  for  the  consequences  of  your  traffic. 
'  Wo  unto  the  world  because  of  ofl^enc(\s  !  for  it  must  needs 
be  that  oftenccs  come ;  hut  wo  to  that  than  hg  whom  the 
offence  cometh' !  Look  abroad,  then,  upon  a  sufFcrmg 
world !  See  countless  families  pliuiged  in  misery,  such  as' 
tongue  or  pen  cannot  accurately  portraj' !  Coimt  over  the 
millions  that  sigh  in  widowhood  and  lonely  oi-phanagef 
Rest  youi*  eye  upon  the  mighty  aggi-egate  of  paupers  and 
criminals  who  go  from  the  dram-shoi)  ta the  almshouse  and 
prison !  And  sum,  if  possible,  the  enomious  taxes  that 
yoTir  guilty  trade  imposes  upon  the  world !  And  learn  that 
ui  EiU  this  sorrow  and  moral  desolation  there  is  resting  ujjon, 
yourself  a  fearful  share  of  responsihilitg.  As  you  are  res- 
ponsible to  God,  so  shall  you  be  responsible  henceforth  at 
the  bar  of  human  tribunals!" 

In  this  respect  there  is  a  harmony  between  the  Law  of 
Maine  and  the  Law  of  God, 


AND  THE  LAW  OF  GOD.  11 

This  Law,  also,  like  that  of  God,  denies  the  right  of 
placing  the  temptation  to  drink  before  the  weak.  Its  theory 
is,  that  a  large  class  of  intemperate  persons  ^\^ll  be  unable 
to  control  their  appetites  if  tempted  to  drink ;  therefore, 
every  principle  of  humanity  and  benevolence  constrains  us 
to  remove  the  temptation.  One  man  shall  not  take  the 
advantage  of  another's  weakness  to  fill  his  cofiers,  or  obtain 
a  livelihood.  If,  m  a  mercantile  transaction,  he  takes  ad- 
vantage of  a  person's  ignorance  to  swell  his  profits,  he 
is  marked  dishonest.  But  it  is  evidence  oi  greater  depravity 
to  make  this  weakness  in  vice  the  occasion  of  profit. 

The  Scriptiu-es  are  very  definite  in  their  teachings  upon 
this  subject.  They  deny  not  only  the  right  to  tempt  others, 
but  to  tempt  ourselves.  No  man  is  excusable  m  placing 
himself  unnecessarily  where  he  will  be  tempted  above  what 
he  is  able  to  bear.  If  his  "  hand"  ofibnd  him,  he  is  to  cut  it 
off.*  If  his  "  eye"  offend  hun,  he  is  to  pluck  it  out.f  If 
his  "  foot"  leads  him  into  temptation,  he  must  sever  it  from 
his  body.  That  is,  whatever  will  hazard  his  0"\vn  temporal 
and  eternal  interests,  it  is  his  duty  to  avoid,  unless  provi- 
dence presses  him  upon  it  when  meeting  his  personal 
obligations.  And,  in  respect  to  tempting  others,  he  is  not 
only  to  forsake  gross  ii-regularities  in  conduct  and  pursuit, 
but  even  to  refrain  firom  eating  meat  if  it  cause  his  brother 
to  offend.  J  He  is  not  in  any  way  to  tempt  him  to  do  that 
which  will  unfit  him  to  discharge  his  duties  to  God  and 
man,  or  ruin  his  soid.  Obligation,  in  this  particular,  is  so 
clearly  and  frequently  taught  in  the  Scriptiu-es,  that  we 
need  not  dilate  upon  it.  The  LaAv  of  God  says  to  the 
vender  of  intoxicating  drinks,  '  Cease  to  allure  the  unwary 
mto  the  paths  of  \\ce.  Cease  to  decorate  shop  and  decanters 
to  attract  the  young  and  tippling.  Away  with  these  em- 
bellished traps  to  catch  the  deluded,  and  this  poison  that 
is  spiced  to  tickle  the  palate.'  And  thus  sjieaks  the  Law 
of  Maine. 

*Matt.xviiL  8.  f  Matt  xviiL  9.      tRom.  xiv.  15  and  1  Cor.  viiL  13. 


12 


THE  LAAV  OF  MAINE 


This  Law  haiinonizes  with  the  Law  of  God  in  respect 
to  the  Ki(;iiT  OF  Puoi'KKTY.  Straniijc  as  it  may  seem,  the 
opmiou  has  prevailed  tliat  the  nunseller  has  the  right  to 
use  his  property  as  he  pleases,  whether  he  iiifi'inges  upon  a 
neighbor's  rights  or  not.  Hence,  many  legislators  have 
assumed  the  ground  that  it  is  neither  constitutional,  nor 
right,  to  regulate  or  forbid  the  "litpior  traffic."  They  have 
denied  a  man  the  right  to  use  his  property  so  as  to  injure 
society  by  way  of  furnishing  saloons  for  gambling,  or 
instituting  lotteries,  or  prociuing  dies  for  counterfeiting. 
They  ha^e  framed  laws  by  whose  sanction  tlae  prosecuting 
officer  may  close  all  such  places  of  resort,  and  seize  all  such 
pro})crty  as  the  implements  of  gambling  and  counterfeiting, 
even  though  thousands  of  dollars  are  thus  invested.  But 
property  in  spirituous  liquors,  whose  injury  to  the  social 
compact  is  greater  in  a  single  year,  than  tliat  of  counter- 
feiting and  gambling  in  a  century,  has  been  a  poss(>ssion 
too  sacred  for  legislative  interference.  That  which  cheats 
the  purse  of  a  man  out  of  a  dollar  has  been  both  chargeable 
and  seizable  by  law,  while  that,  which  robs  his  soul  of  the 
purest  virtues,  and  transforms  tht;  man  mto  a  demon,  could 
not  be  legally  touched.  A  citizen  may  not  use  his  property 
as  he  pleases  to  manufacture  dies  for  counterfeiting ;  but 
he  may  use  it  as  he  pleases  to  swell  the  wail  of  orphans, 
crush  the  tender  heart  of  woman,  blast  the  highest 
hopes  of  genius,  throng  the  land  ^^'ith  Avretched  ■\ictims  of 
intemperance,  and  send  thirty  thousand  drunkards  an- 
nually from  our  country  alone  down  to  a  hopeless  hell. 
Such  has  been  a  prevailing  opinion  in  respect  to  the  Right 
of  Property — a  sentiment  as  distant  as  possible  from  the 
doctrines  of  Revelation. 

The  lessons  of  divine  truth  upon  this  subject  may  be 
briefly  expressed  in  the  language  of  Wayland.  "  The 
right  of  property  is  the  right  to  use  somcthuig  as  I  choose, 
provided  I  do  not  so  use  it  as  to  interfere  with  the  rights 
of  my  neighbor r*    There  is  no  distinction  to  be  made  in  the 

■  *  Moral  Science,  p.  213. 


AND  THE  LAW  OF  GOD.  18 

kinds  of  property.  We  have  the  same  right  to  property  in 
rum  that  we  liave  to  projicrty  in  dies  and  dice,a\ni  no  more. 
That  right  has  no  broader  lunits. 

Mark,  then,  one  of  the  ways  by  which  the  rumseller 
interferes  with  our  rights.  Tlie  pauper  tax  for  intemper- 
ance in  ^lassachusctts  for  tlie  year  1850  was  more  than 
^260,000.  Everylegal  voter,  thoughas  honest,  industrious, 
temperate,  and  useful  as  he  could  be,  was  taxed  to  meet 
that  expense,  while  the  rumsellers  exidted  over  theii*  profits 
in  the  trade  of  paiqjer-makinfj.  A\'c  ha\  e  the  same  right 
to  use  our  property  as  we  choose,  Avithin  certain  limits,  as 
the  rumseller  has.  But  in  1850,  (as  weU  as  every  other 
year)  we  did  not  enjoy  this  right,  because  the  liquor  trat 
fickers  created  a  tax  which  we  were  obliged  to  pay — thus 
compelling  us  to  devote  our  gains  to  an  object  which  en- 
riched them,  and  made  us  poorer". 

A.  is  a  convicted  and  condemned  criminal.  By  a  long 
course  of  intemperance  he  ckank  up  his  projierty  at  the 
dramshop  of  B.  "Want  and  his  raging  appetite  pressed  him 
to  gambling,  forgery,  and  finally  to  midnight  robbery.  It 
cost  the  State  ;^20,000  to  convict  him.  You  and  I  are 
taxed  to  convict  the  criminal  Avhich  B.  made  by  his  traffic. 
Here  is  a  palpable  infringement  of  our  rights,  because  he 
used  his  property  so  as  to  interfere  with  oui-  choice  in  the 
use  of  our  own.  The  Law  of  God  totally  forbids  any  such 
use  of  one's  possessions,  as  oppressive,  unjust,  and  wicked. 
The  spirit  of  the  Decalogue  condemns  it.  The  Golden 
Rule  declares  it  to  be  wrongfid.  The  Semion  on  the  Blount 
repudiates  it.  And  the  general  tenor  of  the  Savior's  pre- 
cepts disfavors  it  entirely. 

Here,  divine  truth  and  the  Law  in  question  are  ia  coin- 
cidence. The  Maine  Law  denies  that  man  has  a  right  to 
use  property  as  he  pleases,  unrestricted,  in  whatever  it  may 
be  invested.  It  declares  that  the  rumseUer's  property  in 
"liquid  death"  may  be  seized  as  rightfully  as  that  of  the 
gambler,   or  counterfeiter,  and  therefore  it  provides  for 


i4  THE  LAW  OF  MAINE 

seizing  the  articles  wliicli  he  uses  to  wound  society,  and 
curse  the  world. 

The  Maine   Law  seeks  to  eradicate  intemperance  by 

DESTROYING  THE  POISONOUS  ARTICLE  ITSELF.  It  dOGS,  in- 
deed, provide  for  tlie  nianufiicture  of  the  same  for  me- 
chanical and  medicinal  purposes,  just  as  laws  provide  for 
the  proper  use  of  arsenic  or  henbane.  Though  the 
druggist  finds  legal  restrictions  upon  the  sale  of  arsenic 
and  laudanum,  he  is  not  forbidden  to  sell  it,  as  a  curative, 
with  other  medicines.  And  Avhile  the  ]\Iaine  LaAv  seizes 
the  countless  puncheons  which  midtiply,  instead  of  dimin- 
ish diseases,  it  admits  the  article  to  a  place  Avith  other 
medicines  on  the  shelf  of  the  apothecaiy.  So  far  as  alco- 
hol is  useful  in  the  mechanical  arts,  or  as  a  dnig,  its  use  is 
carefully  proAided  for,  the  restrictions  being  applied  only 
where  it  begins  to  prove  an  injury-  The  Law  does  not, 
it  is  true,  allow  e\ery  unprincipled  money-maker,  who 
woidd  not  scruple  to  ruin  a  man  in  soid,  body,  and  family, 
for  a  sixpence,  to  sell  it  for  the  objects  specified :  it  pro- 
vides that  honest,  vktuous  citizens,  who  care  for  the  wel- 
fare of  their  townsmen,  and  the  prosperity  of  the  land, 
shall  be  didy  commissioned  to  sell  it  for  these  useful  pur- 
poses. "Wise  and  prudential  Statute  !  He,  who  is  deeply 
concerned  for  the  pmity  and  peri)etiaty  of  the  Common- 
wealth, surely  cannot  object  to  this !  The  doctrine  of  this 
Law,  then,  will  be  seen  to  be  this.  The  sale  of  Alcohol 

FOR    USEFOL    PURPOSES,    BEYOND    THAT    ITS    DESTRUCTION'! 

We  believe  this  to  be  the  sentiment  of  oiu*  common 
Christianity.  Although  we  may  not  point  to  definite  pas- 
sages of  the  Scriptiu-es  whi^h  discourse  upon  this  topic, 
yet  none  woidd  dare  deny  that  the  general  teachings  and 
spirit  of  the  Gospel  are  such.  If  an  article  of  food  or 
di'ink  will  prove  a  blessing  to  body  or  soul,  so  far  will 
God  smile  upon  its  use.  But  so  far  as  it  deranges  the 
healthful  functions  of  the  body  or  mind,  and  blunts  the 
moral  sensibilities,  he  would  bestow  his  approbation  upon 


AND  THE  LAW  OF  GOD.  15 

its  immediate  destruction.  The  general  principles  and 
precepts  of  the  Bible  do  not  admit  of  another  construction. 
The  revealed  character  of  God  declares  that  such  must  be 
his  wUl.  So  that,  here  again,  we  say,  the  Law  of  Maine 
and  the  Law  of  God  harmonize. 

From  what  has  been  said,  it  appears  that  this  Tempe- 
rance Legislation  of  our  sister  State  contains  the  spirit  of 
the  two  great  laws  of  Revealed  Religion,  called  by  moral 
philosophers  the  Law  of  Reciprocity,  and  the  Law  of 
Benevolence.  The  first  is  the  law  which  prevents  our 
interference  with  those  means  of  happiness  which  belong 
to  our  neighbor,  from  the  fact  that  they  are  the  gift  of 
God* ;  and  which  finds  its  divine  sanction  in  the  Savior's 
words,  "All  things  whatsoever  ye  would  that  men  should 
do  rmto  you,  do  ye  even  so  unto  them;  for  this  is  the  law 
and  the  prophcts.""|"  "  Thou  shalt  love  thy  neighbor  as 
thyself."  %  This  is  eminently  the  sentiment  of  the  Maine 
Law,  that  no  man  is  vested  with  the  right  to  make  in- 
fractions upon  the  happiness  of  his  fellow  men,  by  the 
sale  of  intoxicating  drinks.  His  duties  as  an  individual 
forbid  it.  And  much  more  do  his  duties  as  a  member  ofso- 
ciety  forbid  it.  Hence,  the  second  of  the  above-named  laws, 
that  of  Benevolence,  is  here  recognized.  The  duties  of  a 
citizen  as  a  member  of  society  not  only  demand  that  he 
shall  do  his  fellow  men  no  wrong,  m  any  respect,  but 
that  he  shall  do  them  good.§  He  is  not  to  be  c\e\\  a 
neutral  in  these  relations,  for  the  object  of  the  social  or- 
ganism would  be  defeated  if  citizens  should  act  upon  this 
principle.  He  virtually  covenants  with  society  in  becom- 
ing a  member  of  it,  and  also  with  God,  its  divine  Author, 
to  cherish  its  interests  and  promote  its  prosperity.  God 
does  not  hold  him  guiltless  if  he  violates  the  compact  and 
pursues  a  trade,  which,  unrestramed,  would  issue  m  the 
overthrow  of  this  sacred  institution,  and  the  advent  of  an- 

•  Matthew  v.  43^8.  t  vii.  19.  {v.  43. 

§  Wayland's  Moral  Science,  p  369. 


16  THE  LAW  OF  MAINE 

archy  and  ruin.  No  !  As  a  member  of  society,  liumanity, 
and  much  more  religion,  forbids  it. 

Such  is  the  Law  of  God ;  and  such  is  the  Law  of 
Maine  so  fiir  as  it  roaches.  Though  it  does  not  compel 
the  citizen  to  do  iioc'wty  intended  (jood,  yd  it  denies  him 
the  right  to  inflict  a  wrong  upon  it.  It  compels  him 
to  rehnquish  the  traffic  in  intoxicating  liquor,  because 
it  is  obnoxious  to  the  highest  welfare  of  communities. 
He  accumulates  wealth  at  the  expense  of  social  happiness 
and  public  morals,  therefore,  he  must  desist  and  forsake 
the  unlaAvfid  business.  It  is  enough,  then,  to  commend 
the  harmony  of  which  we  speak,  that  the  Maine  Law 
contains  the  spirit  of  the  Law  of  Eeciprocitt,  and  the 
Law  of  Benevolence. 

The  Effects  of  this  Law  in  its  practical  development 
for  several  months  are  such  as  a  proper  regard  for  the 
Law  of  God  would  produce.  If  it  multiplied  the  forms  of 
human  strife  and  misery,  if  it  swelled  the  Avail  of  sorrow 
through  the  State,  and  filled  with  criminal  offences  the 
calendar  of  coiu'ts ;  yea,  if  its  effects  for  good  were  not 
traceable  upon  the  grooving  interests  of  the  Commonwealth, 
we  might  reasonably  doubt  its  coincidence  with  the  Law 
of  God.  For  Christianity,  alloAved  fi-ee  course  tlu'ough 
the  marts  of  trade,  and  circles  of  human  intercourse,  would 
purify,  and  transform,  and  elevate  on  every  side.  At  the 
touch  of  its  almost  magic  wand  new  forms  of  moral  beauty 
woidd  start  to  life,  and  the  frightful  spectres  of  vice  flee 
before  its  celestial  purity.  The  haunts  of  bacchanalian 
revelry  would  close  their  doors  upon  the  slaves  of  appetite, 
and  bid  them  escape  the  accursed  bondage.  Homes  of 
penury  and  wretchedness  would  smile  to  behold  the 
"  horn  of  plenty,"  and  to  welcome  the  angel  of  peace. 
The  dying  embers  of  love  at  domestic  altars  would  be 
fanned  to  a  flame,  and  repenting  prodigals  would  be  seen 
returning  to  the  sweets  of  family  friendships.  Instead  of 
the  thorn  would  come  up  the  fir-tree,  and  instead  of  the  brier 


AND  THE  LAW  OF  GOD.  17 

would  come  uj)  the  myrtle-tree.  The  mountains  and  the  hills 
would  break  forth  into  singing,  and  all  the  trees  of  the  field 
would  clap  their  hands. 

The  cftccts  of  the  Maine  Law  approximate  as  nearly  to 
this  as  the  achievements  of  known  civil  statutes  can.  From 
the  Moosehead  Lake  to  Casco  Bay,  from  the  St.  Croix  river 
to  the  Hampshire  line,  glad  tidings  of  its  success  are  borne 
upon  every  breeze.  Besotted  manhood  rises  from  its  de- 
gradation and  lives  anew.  Vice  yields  up  its  '•  strong 
holds"  of  corruption,  and  disappears  in  unexpected  and 
luiexampled  rapidity.  Disgusting  inebriation  is  banished 
from  lane  and  street  of  cities  to  reform  in  families,  or  die 
in  solitude.  Crime  is  diminished  from  fifty  to  seventy-five 
per  cent,  in  the  largest  and  most  immoral  townships. 
Almshouses,  and  prisons,  and  institutions  to  reform  the 
vicious,  are  comparatively  empty.  Abodes  of  misery  have 
become  the  happy  retreats  of  thrift  and  joy.*  Rended 
and  scattered  households  have  been  reunited  in  the  bonds 
of  exvdtant  love  by  the  return  of  their  wandering  members 
from  the  paths  of  drunkenness.  The  once  wretched,  but 
now  rejoicing  wife  sees  her  husband  leave  the  door,  at 
morning,  and  blesses  God  that  no  open  cb-unkciy  will  ar- 
rest his  safe  retiu-n.  Tlie  glad  father  looks  hopefully  up- 
on his  son,  because  he  can  walk  the  streets  and  perform 
his  business,  without  a  score  of  human  hyenas  prowling 
along  his  pathway.  And  the  minister  of  Christ  is  inspii-ed 
with  new  interest  and  zeal  as  he  beholds  men,  just  re- 
claimed from  their  cups,  coming  to  fill  the  vacancies  ia 
the  temple  of  God.  And  all  because  the  fire  of  the  last 
distillery  in  the  State  has  ceased  to  blaze,  and  coimtless 
di-amshops  have  closed  their  gates  of  wo.  Sui'ely  upon  this 
scene  of  delightfid  improvement  the  Most  High  will  bestow 
his  benediction  !  His  beloved  Zion  will  feel  the  influence 
of  this  legal  wisdom,  and  gather  new  trophies  for  Christ, 

•  See  Letters  of  the  Mayor  and  City  Missionary  of  Portland,  &nd  of  Gov, 
Hubbard. 


lO  THE  LAM-   or  MAINE 

the  Conqueror !  A  law  A\liif'h  scatters  such  blessings  abroad 
must  harmonize  Avith  His. 

Citizens  !  This  Law  demands  your  support  against  the 
wiliest  foe  of  human  rights  and  happiness.  A  class  of 
men,  Avhose  love  of  money  is  stronger  than  their  love  of 
virtue,  create  three-fourths  of  all  your  taxes  by  their 
"trade  of  death,"  aiid  enrich  themselves  by  the  business. 
You  complain  of  the  "  onerous  tax "  for  the  support  of 
public  education  ;  and  will  you  be  content  to  pay  four 
times  as  much  to  support  the  rumsellers  of  Massachusetts? 
Will  you  see  four  hundred  dollars  wasted,  and  worse  than 
wasted,  for  strong  drink,  as  often  as  one  hundred  dollars 
are  expended  upon  education,  and  yet  not  move  your 
tongue  against  it  ?  Are  you  willmg  to  cancel  the  bills  for 
erecting  almshouses  and  prisons  for  A'cnders  of  intoxi- 
cating drinks  to  fill  at  enormous  profits  to  themselves  1 
Will  you  not  remonstrate  against  this  unjust  taxation? 
Or  Avili  you  cheerfully  liquidate  the  debts  which  they  in- 
cur by  their  property-destroying  traffic  ?  You  are  suffer- 
ing wrong,  in  the  invasion  of  your  rights,  for  which  there 
is  found  redress  in  the  provisions  of  the  Elaine  Law. 
Lend  your  influence  to  the  support  of  that  Law,  give  it 
the  co-operation  of  your  heart  and  hand,  and  your  reward 
will  be  the  blessing  of  an  improved  citizenship. 

Philanthropist!  whose  errand  of  mercy  is  to  bear  relief 
and  consolation  to  the  victims  of  want  and  misery ;  you 
have  here  an  instrument  that  will  spare  you  many  heart- 
rending scenes,  and  Avijie  more  tears  from  sorrow's  eye  in 
a  single  month  than  your  tireless  efforts  could  in  a  year. 
You  have  wept  and  prayed  at  the  paupei-'s  bedside.  You 
have  lifted  the  debased  from  the  mire  of  his  degradation, 
and  breathed  saving  coimsel  into  his  leaden  ear.  Your 
heart  has  ached  as  you  have  stood  by  the  wasted  form  of 
suffering  in  some  cheerless  attic  or  cellar, — the  heart- 
crushed  mother,  with  chUdi-en  starving  at  her  breadless 
board,  and  a  babe  pining  at  her  withered  breasts.     Your 


AND  THE  LAW  OF  GOD.  19 

soul  has  been  thrilled  with  horror  as  you  have  passed  from 
cell  to  cell  in  the  gloomy  prison,  and  listened  to  the  sad 
recital  of  depravity,  that  attaches  to  human  hearts.  Amid 
the  wrecks  of  humanity,  and  the  sighs  of  distress,  and 
scenes  of  corruption,  Avith  A^^hich  your  life  has  been  famil- 
iar, you  have  been  constrained  to  cry,  "  O  God !  who  is 
sufficient  for  these  things'?  Where  will  this  dreadful  vice 
and  suffering  end  ]  When  wUl  this  wave  of  desolation 
cease  to  roll  ?  O  God,  help,  or  sin  will  triumph."  Hail, 
then,  this  statute  to  suppress  intemperance,  and  three- 
fourths  of  these  tears,  groans  and  crimes  are  stricken 
from  your  sight.  Then  you  may  hope  that  the  "  saved  and 
tr'embling,"  whom  you  have  restored  to  their  weeping  fam- 
ilies, will  not  be  torn  away  agaui  from  the  loving  fellow- 
ship, to  wallow  in  degradation  worse  than  the  first. 

Parent !  watching  with  deep  solicitude  the  career  of  your 
youthfid  sons ;  see  you  not  the  stealthy  tempter  at  the 
corners  of  the  streets,  and  in  the  crowded  marts  of  trade,  and 
along  the  public  thoroughfares,  seeking  youth  and  early 
manhood  for  its  prey  I  In  every  path  they  tread  are  seen 
allurements  to  tipple  wine  when  it  sparkles  in  the  cup. 
On  every  hand  tlie  decorated  saloon  and  dramshop  invite 
them  to  the  toasting  company.  The  probability  of  their 
yielding  -to  the  temptation  to  di-inkis  very  marked.  In  this 
regard  you  have  just  reason  to  be  anxious.  No  form  of 
vice  is  so  much  to  be  dreaded  as  this,  for  none  is  so  suc- 
cessful ui  midtiplying  victims.  Welcome,  then,  a  Law 
which  closes  these  alluring  abodes  of  vice,  and  empties 
decanters  and  barrels  into  the  street  or  dock.  Execute  this 
Law,  and  close  the  host  of  groggeries,  and  quench  the  fires 
of  distilleries,  and  your  sons  may  go  forth  to  life's  callings 
comparatively  untemptcd.  Your  greatest  fears  may  be 
allayed,  and  you  may  feel  that  youthfid  Aii-tuehas  aguarcUan 
and  protector  in  the  State.  It  may  save  your  sons  fi'om 
the  drunkard's  grave,  and  the  drimkard's  doom. 


20  THE  LAW  OF  MAINE  AND  THE  LAW  OF  GOD. 

Christian  I  -waiting  for  the  reign  of  millennial  peace  anc' 
purity ;  how  long  must  you  wait  if  alcohol  is  allowed  to 
fill  the  earth  with  strife  and  wickedness  ?  You  have  been 
wont  to  belie^■e  that  the  more  nearly  human  agencies  ac- 
cord with  the  truth  of  God,  the  more  certain  may  the 
Christian  toiler  be  of  final  victory.  Here,  then,  is  a  Law, 
accordant  Avith  the  Law  of  (iod,  and  mighty  to  cope  with 
this  conqueror  of  earthly  conquerors,  that  demands  your 
aid.  Were  the  bands  of  its  pro\"isions  stretched  across  the 
land,  from  shore  to  shore,  the  flock  of  Christ  would  scarcely 
lose  a  wanderer  by  this  wolfish  foe.  A  richer  harvest 
would  whiten  the  fields  of  Christendom  for  the  sickle  of 
the  Cliristian  reaper,  than  ever  yet  has  gladdened  the  eyes 
and  expectant  hearts  of  the  faitliful.  Pray  for  the  success 
of  this  timely  curatiAe  that  comes  in  the  legislation  of  our 
sister  State.  Ask  God  to  succor  it  amid  tlie  waves  of 
opposition  that  toss,  and  defend  it  in  the  battle  of  hot  de- 
bate. Ha\'e  faith — more  faith — strong  faith — faith  in  the 
miglit  of  a  favoring  God.  Falter  not  like  a  coward  before 
the  serried  ranks  of  intemperance.  Yom*  lines  may  have 
fallen  on  "  troublous  times,"  and  the  foe  may  be  entrenched 
behind  imposing  barricades;  but  "hope  thou  in  God." 
Dwell  not  on  dangers.  Count  not  the  probabilities  of 
failure.  If  God  is  on  your  side,  look  up,  and  take  courage. 
"  Look  Aloft  !"'  cried  a  sca-f;iring  fiither  to  his  son  as  he 
hung  trembling  at  the  mast-head,  looking  down  upon  his 
danger,  wliile  the  vessel  was  rocking  and  plunging  in  a 
furious  storm  ;  "look  aloft,  or  you  are  coke  !  "  A  view 
of  his  danger  from  that  dizzy  height,  by  one  doAATiward 
look,  might  have  swept  him  from  his  hold.  Christian, 
"  look  aloft "' !  IIowcAcr  doubtful  and  unpromising  the 
enterprise,  "  look  aloft "  !    "  The  Lord  reigneth."     Pray. 


t 


REYIEW  OF  LOYEJOY'S  LECTURE 


PROHIBITORY     LAWS 


IS  EEGABB  TO    THE  VSE    OF 


INTOXICATING    DRINKS; 


1.  The  text  is  wrested  from  its  orifjinal  meaning. 
"Moreover,  the  Law  entered  that  the  offence  might 
abound."  (Romans  v.  20.)  "VMiat  Law?  Mr.  Lovejoy 
implies  that  it  is  human  Law.  The  first  Ime  of  his 
Lecture  is,  "This  is  the  invariable  influence  of  Law 
upon  a  corrupt  mind.  It  makes  the  offence  abound." 
The  "  common  people,"  at  least,  would  infer  from  the  au- 
thor's use  of  the  text,  that  Paul  was  teaching  that  human 
Law  multiplies  offences,  and  therefore  we  ought  to  be  veiy 
careful  what  laws  we  enact.  It  may  be  true  that  human 
laws  exasperate  men,  but  this  has  nothing  to  do  mth  the 
text.  The  author  knows  that  Commentators  are  not 
agreed  whether  Paul  here  refers  to  the  "Law  of  Moses," 
or  a  "Law  of  Nature,"  or  a  "Rule  of  Life."  He 
knows   that    all   are   agreed   it   makes   no   reference   to 

*  This  Re^-iew  takes  it  for  granted  that  the  reader  is  familiar  with  the  accom- 
panying Essay  on  the  Law  of  Maine  and  the  Law  of  God. 

3 


22  REVIEW  OF  LOVEJOY's  LECTURE. 

human  Law.  Is  it  right,  then,  to  mislead  nine-tenths  of  a 
congregation  by  such  a  use  of  the  text  as  plamly  implies 
that  Paul  was  setting  forth  the  effects  of  himnn  statutes  ? 
If  the  enemies  of  the  Anti-liquor  Law  can  feel  that  Paid 
gives  them  one  inch  of  ground  to  stand  upon,  tliey  will  be 
sure  to  occupy  it.  Tliey  will  feel  stronger  in  their  oppo- 
sition, especially  if  a  minister  of  the  Gospel  is  on  their 
side.  Rumsellers  will  care  very  little  whetlier  a  Scripture- 
text  is  interpreted  correctly  or  not,  if  the  minister  of  Christ 
will  only  affirm  that  it  contains  an  argument  for  them. 

2.  The  Lectiu'e  is  a  complete  vindication  of  moral 
suasion,  as  the  only  successful  agency  m  the  extirpation  of 
vice.  Were  it  written  by  Theodore  Parker  or  Wm.  Lloyd 
Garrison,  it  could  not  have  been  a  more  thorougli  expres- 
sion of  their  sentiments  m  regard  to  "coercive  measures." 
The  diift  of  the  argument,  briefly  stated,  is  this : — Com- 
pulsion provokes  men  to  offend ;  therefore  "  a  prohibitoiy 
law  upon  this  subject  is  just  as  impossible  as  it  is  to 
make  a  broom  that  will  sweep  all  the  stars  out  of  the  sky 
every  night."*  The  argument  applies  to  other  laws  as 
really  as  to  the  one  in  question,  and  thus  sweeps  away  all 
legislation  as  useless.  We  must  not  have  thelSIaine  Law^ 
because  it  will  inflame  the  passions  of  wicked  men,  and  they 
will  rise  up  against  it.  So  Ave  must  not  enact  laws  against 
forgery  or  theft,  because  vile  men  wiU  be  exasperated  and 
trample  upon  them.  True,  the  author's  argument  might 
be  stated  somewhat  differently,  as  follows  ; — You  cannot 
enact  a  law  which  will  entirely  eradicate  intemperance, 
therefore  cease  to  legislate  upon  this  subject. — But  Avhat 
law  does  entirely  eradicate  the  evils  which  it  opposes  1 
Our  laws  against  stealing,  counterfeiting,  robbery,  murder, 
and  every  other  crime,  do  not  cntkely  remoAC  them.  Shall 
we  then  abolish  theml  It  is  as  impossible  to  frame  a 
prohibitory  law  which  shall  wholly  remove  the  crime  of 
theft,  as  it  is  "  to  make  a  broom  that  will  sweep  aU  the 

*  See  Lecture,  p.  6. 


REVIEW  OF  LOTEJOY's  LECTURE.  23 

stars  out  of  the  sky  every  night ;"  shall  we,  therefore,  have 
no  prohibitory  law  upon  this  subject  ^ 

Mr.  Lovejoy  supposes  that  the  friends  of  the  Law 
are  expecting  it  will  entirely  remove  intemperance.  At 
least,  his  argument  proceeds  upon  this  assumption.  But 
it  is  not  so.  They  expect  its  faithful  execution  will 
greatly  diminish  the  evils  of  intemperance,  as  it  has  al- 
ready done  in  Maine.  They  do  not  expect  our  laws  will 
completely  root  out  the  crimes  before-mentioned,  theft, 
robbery,  &c.,  but  they  do  expect  these  crimes  will  be  less 
frequent  than  they  would  be  without  prohibitory  laws. 
So  they  have  good  reason  to  expect  that  this  anti-liquor 
law  will  greatly  diminish  the  pauper  tax,  and  di-y  up 
rivers  of  tears,  and  lessen  the  number  of  offenders  in  the 
land. 

3.  Past  legislation  upon  this  subject  has  failed,  therefore 
this  ivillfail.  This  is  another  argument  of  Mr.  Lovejoy, 
stated  concisely  in  oiu"  own  language.  He  labors  to  show 
that  the  Temperance  laws  of  the  past  have  accomplished 
no  good,  hence  we  have  no  reason  to  expect  the  INIaine 
Law  wUl  prove  beneficial,  as  if  this  Law  were  exactly  like 
former  laws  upon  this  subject,  in  its  character.  His  great 
error  lies  in  making  no  distmction  between  past  laws  and 
the  modern  Law  of  Maine.  He  groups  them  all  together, 
and  sweeps  them  away  with  one  indiscriminate  stroke. 
To  employ  his  own  language,  he  "  groups  every  thing  to- 
gether under  generic  terms  and  defines  nothing,"  *  *  * 
"marks  no  boundaries,  makes  no  lunits."  He  even 
places  the  present  law  in  the  same  category  with  the  Fif- 
teen Gallon  Law  of  '38,  and  all  the  License  Laws  between 
1836  and  1840.  (See  page  7  of  the  Lecture.)  On  tlie 
13th  page  he  says  the  passage  of  this  Law  is  "  to  rc-otact 
the  folly  of  1838."  But  there  is  a  wide  difference  between 
a  License  Law  and  the  Law  under  consideration — just 
the  difference  there  is  between  vending  and  destroying  in- 
toxicating liquors.     The  former  commissions  man  to  deal 


24  REVIEW  OF  LOVEJOY's  LECTURE. 

out  poison  for  gain,  the  latter  tips  his  liquor  into  the 
street,  and  closes  Ms  bar.  The  former  recently  commis- 
sioned tlie  landlord  of  the  Tremont  House,  Boston,  to 
vend  strong  drink,  which  raised  such  a  row  as  even  the 
police  could  hardly  subdue.  The  latter  would  empty 
the  house  of  its  liquor,  and  thus  remove  the  cause  of  such 
bacchanalian  revels.  There  is,  then,  a  reason  for  the 
failure  of  a  License  Law,  because  it  commissions  a  man  to 
spread  diamkenness.  There  is,  also,  a  reason  for  the 
success  of  the  Maine  Law  in  dimmisliing  intemperance, 
because  it  does  not  suffer  the  existence  of  a  dramshop. 
Hence  the  great  error  of  the  Lectiu'e,  in  concluding  that 
the  present  Law  will  fail  because  License  Laws  have 
accomplished  no  good.  Though  intemperance  contmucs 
to  roll  its  tide  of  death  over  the  land  when  licensed  di-am- 
shops  are  nudtiplied,  it  certainly  does  not  follow  that  the 
same  will  be  true  when  these  dram-shojis  become  extinct. 
Yet  this  is  Mr;  Lovejoy's  ai-gument.  Oui-  "  lo(/ic'  would 
lead  us  in  a  different  dii-ection.  If  dramshops,  sustained  by 
law,  mcrease  mtemperance,  then,  we  infer,  that  dramshops, 
destroyed  hy  Imv,  will  diminish  intemperance. 

To  show  how  strangely  mdiscriminate  Mr.  L.  is  in 
bundling  all  prohibitory  laws  together,  Ave  refer  to  his  first 
illustration  on  page  5.  That  illustration  is,  that  the  act  of 
toleration  by  Constantine,  did  not  wholly  satisfy  the 
friends  of  the  pure  faith,  so  they  became  impatient,  passed 
"  a  prohibitory  law"  against  idolatry,  and  under  its  sanc- 
tion banished  heretics,  jnit  idolaters  to  the  sword,  "  and  the 
sword  of  the  church,  in  the  hand  of  the  lloman  emperor, 
drank  blood,"  &c.  The  use  Mr.  L.  makes  of  this  illustra- 
tion may  be  stated  thus, — ^this  "  first  j)rohibitory  law" 
resulted  in  stiife  and  bloodshetl,  therefore  it  wUl  be  the 
same  with  the  Mauie  Law.  But  his  illustration  does  not 
even  approximate  to  a  parallel  case.  That  ancient  Law 
of  the  year  313  was  in  conflict  with  every  precept  and 
principle  of  the  Gospelj  because  it  involved  inhumanity 


lil:viE-w  OF  lovejoy's  lecture.  25 

and  cruelty  in  its  jiro visions ;  for  it  sanctioned  the  exUe  of 
heretics,  and  the  destruction  of  idolaters.  The  Maine  Law, 
as  we  have  showed  in  the  Essay,  is  in  harmony  with  the 
Law  of  God.     Ir  conflicts  not  with  its  justice,  humanity, 
or  charity.     Is  it  just,  to  rank  the  Law  of  Maine  with  that 
unrighteous  and  cruel  statute  of  the  year  313"?     Because 
an  unrighteous  law  produces  evU,  does  it  follow  that  a 
righteous  one  will  produce  the  same  1  We  have  been  wont 
to  believe  and  teach,  that  the  more  nearly  men  accord  in 
their  efforts  with  the  Divine  Law,  the  more  certain  may 
they  be  of  success.  "  If  God  be  for  us,  who  can  be  against 
us  1"     If  the  law  referred  to,  in  the  days  of  Constantine, 
was  condemned  by  every  principle  of  the  Christian  reli- 
gion, then,  there  was  a  good  reason  for  its  failure,  and  it 
ought  to  have  failed.     On  the  other  hand,  if  the  Law  of 
Maine  is  sustained  by  the  Law  of  God,  then,  there  is  a 
reason  for  its  success,  and  it  ought  to  be  successful.    Then 
it  becomes    a   "  co-worker "  Avith  the   Divine   Law.      It 
"  works  into"  the  Divine  Plan,  and  all  the  operations  of 
the  Divine  Government  help  it  on.     Our  past  legislation 
upon  this  subject  may  have  failed  solely  for  the  reason 
that  it  has  attempted  to  regulate  an  evil  which  God  says 
we  must  destroy.     And  surely,  noAV  that  the  ]\Iaine  Law 
approximates  so  nearly  to  the  Divine  AVUl,  we  have  great 
reason  to  anticipate  success.     Doubtless  Mr.  Lovejoy  has 
faithfully  preached  this  doctrine  to  his  people  in  relation 
to  the  general  cause  of  truth.     So  that  his  inconsistency, 
in  comparing  this  with  the  cruel  law  against  idolatry  in 
313,  becomes  still  more  glaring,  unless  he  can  show  that 
the  Maine  Law  equally  conflicts  with  the  Gospel. 

Mr.  Lovcjoy's  argument  drawn  from  i\\c  first  prohibitory 
Imv"  of  313,  is  much  like  that  of  the  genuine"  j)addy,  wlio, 
having  laid  a  single  feather  upon  a  rock,  and  stretched  his 
body  upon  it,  remarked, "  and  filth,  if  one  feather  is  so 
hard,  I'll  be  baten  if  I'll  have  a  bag-full."  So  Mr.  Loao- 
joy  says,  if  one  prohibitory  law,  (f;u-  back  in  the  annals  of 
3* 


26  REVIEW  OF  LOVEJOY's  LECTURE, 

time)  is  so  unjust  and  cruel,  then  I  will  have  no  prohibitoiy 
laws  whil(>  tlie  world  standeth ;  I  wUl  reject  the  whole 
bag-fidl." 

4.  Mr.  Lovejoy  says,  "  but  logic,  not  rhetoric,  is  w^anted 
upon  the  subject."  Let  us  here  review  his  logic  before 
proccedinti;  farther. 

Prohibitoiy  Imvs  have  not  eradicated  [intemjMrance, 
therefore,  let  us  have  no  prohibitori/  laws.  Apply  it.  and 
we  say,  prohibitory  laws  have  not  eradicated  theft,  there- 
fore, let  us  have  no  prohibitory  laws  in  regard  to  it. 

Prohibitory  laws  exasperate  wicked  men  ;  the  same  will 
be  true  of  this  Liquor  laic  ;  therefore  let  us  enact  no  pro- 
hibitory law.  So,  if  prohibitory  laws  provoke  some  wicked 
men,  the  same  will  be  tnie  of  laws  against  theft  and 
forgery,  tlierefore  let  us  enact  no  such  laws. 

Past  legislation  on  this  subject  has  failed,  therefore,  all 
legislation  in  regard  to  it  is  useless.  France  failed  in  her 
efforts  after  Republican  institutions,  therefore,  she  had 
better  be  content  with  despotism,  and  try  no  more.  But 
we  had  hoped  that  past  experience  woidd  prepare  her  to 
try  again.  Failures  teach  important  lessons.  Past  failures 
are  the  seed  of  some  of  our  wisest  statutes.  A  "  wreck 
upon  a  rock"  tells  the  mariner  where  to  steer.  The  author 
of  the  Maine  Law  studied  the  chart  of  past  legislation 
many  years,  and  he  saw  every  rock  on  which  temjierance 
statutes  had  split,  so  that  he  was  enabled  to  map  out  the 
only  safe  way.  That  legislation  has  failed  in  the  past  is 
the  very  reason  why  it  should  not  fail  in  the  futui-e.  "  Ex- 
perience is  the  best  schoolmaster." 

5.  Turn  to  the  jjrophetical  part  of  the  Lecture;  for  it 
contains  not  only  History,  but  Prophecy.  The  burden  of 
its  cry  is  of  lamentation  and  moui'ning,  and  woe.  "  Woe 
mito  us,  for  there  has  not  been  such  a  thmg  heretofore." 
"Woe,  woe,  woe  unto  the  inhabitants  of  the  earth."  "And 
he  cried,  A   lion."     "There  is  a  lion  without,  I  shall  be 


REVIEW  OF  LOVEJOY's  LECTURE,  27 

slain  in  the  streets."     Sm-ely  tliis  is  the  "  weeping  Prophet" 
of  1852.     Hear  him. 

"  Five  dollars  or  less  will  put  a  distillery  in  the  house  of 
every  man  who  wants  it."  So  away  with  your  Maine  Law. 
Yes !  and  with  it  abolish  all  "  Acts  concerning  public 
gambling  saloons  and  houses  of  iU-fame ;"  for  men  will 
have  '■'■private"  saloons,  at  small  expense;  and  "five  dol- 
lars or  less"  will  put  a  "  concealed  "  bawdy-roofn  "  into  the 
house  of  every  man  who  wants  it." 

"  Will  not  those  very  persons  tvho  abuse  the  article  make 
false  pretences  ?"  If  they  will,  then  away  wath  yoiu* 
Maine  Law.  Will  not  the  suicide  make  false  pretences  to 
obtain  arsenic,  or  laudanum  ?  If  he  Avill,  then  away  Avith 
our  laws  which  regulate  the  sale  of  these  poisons.  "N^^ill 
not  tlie  swindler  make  false  pretences  to  obtain  goods  ? 
Then  away  with  your  laws  that  regidate  the  exchanges  of 
trade. 

If  a  man  tells  a  falsehood  to  obtain  intoxicating  ch-mks, 
and  gets  it,  '■'■what  effect"  says  the  author,  ^'  will  this  opera' 
tion  have  upon  the  mind,  the  passions,  the  appetites  of  this 
man  who  told  the  ti'uth,  and  lost  his  dram  by  it?"  He  has 
now, "  tvhat  he  at  least  considers,  an  injustice  to  be  avenfjed." 
So,  aw^iy  with  your  Elaine  Law.  And  away  with  your  laws 
against  obtainhig  goods  hy  false  pretences,  for  "wliat  effect 
win  the  operation  have  upon  the  mind,  the  passions,  the 
appetites  of  this  man  who  told  the  truth,"  and  did  not  get 
his  goods  ?  He  will  have  '•  what  he  at  least  considers,  an 
injustice  to  be  avenged." 

The  above  is  a  specimen  of  the  prophecy  of  this  Lec- 
ture, unfulfilled.  And  it  will  be  inquired  at  once,  how  does 
Mr.  Lovejoy  dispose  of  the  fact  of  the  great  benefits  of  the 
Law  already  witnessed  in  Maine  ^  He  disposes  of  it  thus, 
"  What  are  nine  months  in  the  life  of  a  law  I  It  shows  no 
more  what  a  law  is,  than  an  infimt  nine  months  old,  shows 
what  kind  of  a  man  he  will  make."  Is  this  true  ?  Is  it 
such  a  response  as   ought  to  come  from  a  "  watchman  ^  " 


28  REVIEW  OF  LOVE  joy's  LECTURE. 

What  does  tlie  ajiplication  of  the  Law  nine  months  show  1 
That,  so  far  as  it  is  tested,  it  worlvS  well ;  it  promises 
glorious  results  ;  it  has  made  friends  of  many  who  were  at 
first  its  enemies.  Hence,  the  most  prudent  and  heroming 
language  to  proceed  from  a  "watchman"  in  Zion^one  who 
prays  that  the  souls  of  30,000  drunkards  may  not  perish 
in  our  land  annually — would  be,  "the  operation  of  this 
Law  thus  far  promises  well ;  it  seems  to  be  the  best  legis- 
lation on  record  to  diminish  intemperance ;  God  grant  that 
it  may  be  perpetuated  as  begun ;  let  it  be  proved  that  men 
have  now  hit  upon  the  true  expedient  to  battle  with  this 
monstrous  evil."  If  a  Law  operates  successfidly  nine 
months,  it  certamly  is  no  evidence,  that  it  Avill  finally  fail. 
It  furnishes  a  degree  of  evidence  that  it  will  operate  suc- 
cessfully still  longer. 

If  Mr.  Lovejoy  were  to  preach  from  the  words, "  There 
is  a  lion  without,  I  shall  be  slain  in  the  streets,"  I  have  no 
doubt  he  Avould  make  it  appear  to  be  the  language  of  the 
"  slothful  man,"  and  rightly  apply  it  in  relation  to  all  other 
moral  enterprises.  ^Vliy  not  make  a  similar  application 
in  regard  to  this  subject  1 

6.  Four  more  errors.  "  It  will  certainly  be  news 
throut/hout  the  civilized  world,  that  a  man  may  he  imprisoned 
four  months  in  3Iassachusetts,  for  making  and  selling  the 
very  article  which  Christ  made  and  gave  atcay  at  Galilee.'' 
Whatever  this  ambiguous  sentence  may  mean,  anti-tempe- 
rance men,  especially  those  who  read  the  Lecture  in  dram- 
shops, will  understand  one  meaning  to  be,  that  the  adulte- 
rated wine  of  the  present  day  is  precisely  like  that  which 
Christ  made  at  Galilee.  For  the  edification  of  those  Avho  thus 
understand  it,  we  say,  admitting  that  said  wine  of  Galilee 
was  real  wine,  containing  an  intoxicating  element,  it  never- 
theless differed  materially  from  that  which  curses  our  land. 
Dr.  Lee  says,  than  whom  no  person  is  more  competent  to 
speak,  "  it  is  now  pretty  well  understood  that  such  a  thing 
as  the  pure  juice  of  the  grape  is  unknown  in  this  coimtry, 


REVIEAV  OF  LOVEJOY's  LECTURE.  29 

and  that  a  large  proportion  of  the  wines  used  in  the  United 
States  ai'e  entirely  factitious."  According  to  his  testimony, 
such  articles  as  the  following  are  made  ingredients  in  the 
manufactui'e  of  wines ;  sandars  wood,  spirits  of  wine,  alum, 
lead,  arsenic,  gypsum,  slacked  lime,  siUphuric  acid,  and 
many  others.     An  old  song  runs  thus, 

"  One  glass  of  drink  I  got  by  chance, 
'Twas  claret  when  it  was  in  France, 

But  now  from  it  moche  wider. 
I  think  a  man  might  make  as  good, 
With  green  crabbes,  boiled  in  Brazil  wood, 

And  half  a  pint  of  cider." 

If  Ckrist  manufactured  this  '•'•very  article"  at  Galilee,  then 
may  ca\'illers,  at  least,  have  some  occasion  to  say,  "Preach 
us  another  Christ." 

"  miy  this  ivanton  waste?"  Mr.  Lovejoy  inquii'es  in 
relation  to  the  destruction  of  liquors  seized  by  law. 
"  Wanton  waste! "  is  it  \  Here  is  a  man  who  is  fast  wast- 
ing liis  property  and  life,  entailing  misery  upon  his  family, 
and  destrojing  his  soul.  If,  from  this  hoiu*  every  drop  of 
rum  he  buys  is  destroyed,  his  farm  is  saved  from  ruin,  his 
family  is  made  comparatively  rich  in  happiness,  his  morals 
are  imcorrupted,  and  possibly  his  soul  delivered  fi'om  the 
second  death.  Is  this  "  wanton  waste"  1  Is  it  not  great 
gain  in  property,  morals,  health  and  happmess,  temporal 
and  eternal  % 

Here  is  a  man  doling  out  intoxicating  drinks,  recei^-ing 
men's  farms  and  furniture  for  rum,  and  causing  two-thirds 
of  all  the  crime  and  pauperism  in  toAni,  not  to  speak  of 
the  misery  which  he  spreads  far  and  wide.  Empty  all  liis 
barrels  into  the  street,  and  put  an  end  to  this  crime  and 
destitution,  and  is  it  a  "  wanton  Avaste]"  Is  it  not  great 
gam  \  If  it  costs  this  State  $'260,000  annually  to  support 
the  paupers  of  intemperance,  would  it  not  be  gam  to 
destroy  ^200,000  worth  of  liquor  yearly,  in  order  to  save 
the  ^260,000  \  We  make  in  the  enterprise  $60,000,  to 
say  nothing  of  the  advance  of  intelligence  and  morals. 


30  REVIEW  OF  LOVEJOY's  LECTURE. 

"  Have  1/on  a  ric/hf,"  siiys  Mr.  Lovejoy,  "  ^o  r/jr/^r/f  hi/ 
coercive  ineasures  the  hahitsand  usages  of  one-half  tlte people 
of  this  Commonwealth  ?  Certainly  we  have.  Such  is  the 
democratic  character  of  our  government.  A  majority  of 
legal  voters  can  make  this  change,  provided  they  do  not 
infringe  upon  Constitutional  rights;  and  the  hest  legal 
authorities  have  decided  that  the  Maine  Law  does  not  make 
infractions  upon  such  rights.  Suppose  from  tlie  infancy 
of  this  Commonwealth  one-half  the  people,  in  their  liah- 
its,  customs  and  spnpathies,  liad  heen  identified  with 
Slavery,  would  not  a  hare  majority  of  the  people  now  have 
the  right,  not  only  to  change,  but  to  annihilate  that  insti- 
tution, with  all  its  usages,  provided  they  sustain  the 
Constitution  1  If  the  "  habits  and  usages  "  of  one-half 
the  people  of  the  State  Avcre  linked  with  bowUng  alleys 
and  brothels,  we  think  the  other  portion,  with  only  the 
majority  of  one,  would  have  a  right  to  change  them  "by 
coercive  measures." 

Against  this  temperance  agitation  Mr.  Lovejoy  says, 
"  Society  asks  repose  and  reflection."  And  this  is  the  very 
thing  for  which  we  are  aiming.  Tiu-n  to  that  scene  recently 
enacted  in  the  Tremont  House.  Rich  young  men  riot  like 
fiends  from  below.  They  lose  all  respect  for  God  and  man. 
They  dash  decanters  and  rave  like  madmen.  They  assaU 
the  police,  and  bid  defiance  to  all  the  laws  of  Boston. 
This  is  a  specimen  of  the  disorder  that  reigns  where  rum 
is  sold.  Little  time  here  "  for  repose  and  reflection ! " 
To  behold  such  an  opportunity  for  social  rest  and  personal 
meditation,  go  to  Maine — to  Portland  for  example.  The 
dramshops  all  closed — no  drunkards  in  the  street — no  row- 
dyism— ^house  of  correction  empty — all  is  order  and  decency 
throughout  the  city — ugly  fathers  are  made  kind — prodi- 
gal sons  return  to  their  homes — wives  and  mothers  are 
made  happy.  Oh,  what  happy  fomilies !  How  sweet  the 
quiet  and  "  repose"  throughout  the  city !  Then,  too,  ^vhat 
a  season  for  "  reflection!"     The  drunkard  is  clothed  and  in 


REVIEW  OF  LOVEJOY's  LECTURE.  31 

his  rifjlit  miiid,  reflecting  at  home,  bUssfiil  in  the  bosom  of 
his  fomily!  Indeed  he  is  in  the  honse  of  God  on  the 
Sabbath,  reflecthuj !  Only  give  us  the  Maine  Law,  and 
Ave  will  have  such  a  season  for  "  repose  and  reflection "  as 
we  have  scarcely  dreamed  of. 

Such  an  effort  as  this  of  Mr.  Lovejoy  is  to  be  deplored. 
It  builds  up  the  rummies  in  their  opposition.  It  does  them 
good  to  feel  that  an  Orthodox  minister  is  on  their  side. 
They  will  read  his  Lecture  at  their  midnight  orgies,  as 
with  new  zest  they  go  to  theu'  cups.  The  rumsellers  could 
now  hear  him  preach  with  glad  hearts.  They  wiU  seize 
upon  this  Lecture  for  defence,  though  it  be  a  poor  argu- 
ment ;  for,  like  di-oAniing  men,  they  will  catch  at  a  straw. 

AVe  see  not  how  the  author  can  be  happy  in  his  effort. 
For  the  Church  has  struggled  long  and  hard  against  this 
mammoth  evil,  intemperance.  Many  of  her  own  number 
have  fallen  before  it.  Wise  men,  christians  and  statesmen, 
ha-\"e  long  studied  how  to  control  it.  They  haAc  de^-ised 
this  and  that  remedial  plan,  and  failed.  And  now  they 
believe  they  have  found  the  long-sought  remedy  in  the 
Maine  Law.  For  nine  months  it  has  been  successful, 
beyond  the  most  sanguine  expectations  of  its  friends.  It ' 
continues  to  be  a  great  blessing.  Judges  deem  it  to  be 
constitutional,  and  sustain  it.  Ministers  write  exidtmgly 
of  its  success.  It  harmonizes  with  the  Law  of  God.  It 
makes  city  and  A-illage  more  quiet,  moral,  and  flourishing. 
It  chminishcs  crime  and  want  surprisingly.  And  yet,  in 
the  face  of  all,  Mr.  LoA^ejoy  really  joins  hands  A\-ith  rum- 
sellers  in  then-  efforts  to  crush  the  Law  !  O,  "  teU  it  not 
in  Gath !" 


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